Chapter 1. Introductory. Tertullian Compares the Heresy to the Old Eleusinian Mysteries. Both Systems Alike in Preferring Concealment of Error and Sin to Proclamation of Truth and Virtue
The Valentinians, who are no doubt a very large body of heretics — comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of nature’s reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men’s pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading.
Chapter 2. These Heretics Brand the Christians as Simple Persons. The Charge Accepted, and Simplicity Eulogized Out of the Scriptures
For this reason we are branded by them as simple, and as being merely so, without being wise also; as if indeed wisdom were compelled to be wanting in simplicity, whereas the Lord unites them both: Be therefore wise as serpents, and simple as doves. Now if we, on our parts, be accounted foolish because we are simple, does it then follow that they are not simple because they are wise? Most perverse, however, are they who are not simple, even as they are most foolish who are not wise. And yet, (if I must choose) I should prefer taking the latter condition for the lesser fault; since it is perhaps better to have a wisdom which falls short in quantity, than that which is bad in quality — better to be in error than to mislead. Besides, the face of the Lord is patiently waited for by those who seek Him in simplicity of heart, as says the very Wisdom — not of Valentinus, but — of Solomon. Then, again, infants have borne by their blood a testimony to Christ. (Would you say) that it was children who shouted Crucify Him? They were neither children nor infants; in other words, they were not simple. The apostle, too, bids us to become children again towards God, to be as children in malice by our simplicity, yet as being also wise in our practical faculties. At the same time, with respect to the order of development in Wisdom, I have admitted that it flows from simplicity. In brief, the dove has usually served to figure Christ; the serpent, to tempt Him. The one even from the first has been the harbinger of divine peace; the other from the beginning has been the despoiler of the divine image. Accordingly, simplicity alone will be more easily able to know and to declare God, whereas wisdom alone will rather do Him violence, and betray Him.